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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 Va//a-loha, ' round metal.' I can only guess what this is. The Sinhalese has simply wa/aloha, which is equally unin- telligible. The word occurs again below (p. 331 of the Pali), and Hina/i-kumbure there renders it tce/i, which is a particular kind of brazen vessel. 3 Two kinds are mentioned, sa«a and bhang a. I don't know the difference between them. The Sinhalese has sana and bari- kalp6. 4 Three kinds of Phaseoli are mentioned, Varaka, Mugga, and Masa. 5 Paramatthena sattupaladdhi natthi. It is very curious IV, 7)13- 0F MILINDA THE KING. IO3 * Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the puzzle as to what is not in the world.] [dilemma the sixty-fifth. THINGS WITHOUT A CAUSE.] 13. 'Venerable Nagasena, there are found beings in the world who have come into existence through Karma, and others who are the result of a cause, and others produced by the seasons *. Tell me — is there any thing that does not fall under any one of these three heads ? ' ' There are two such things, O king. And what are the two ? Space, O king, and Nirvana/ ' Now do not spoil the word of the Conquerors, N&gasena, nor answer a question without knowing what you say V 'What, pray, is it I have said, O king, that you should address me thus ? ' ' Venerable N&gasena, that is right what you said in respect of space. But with hundreds of reasons that both here, and in the analogous phrase at III, 5, 6 (p. 71 of the Pali), Hina/i-kumbur6 should merely repeat the words in the text. Both of these curt summaries of the deepest Buddhist doc- trine were probably as ambiguous to him as they are to us. The literal translation of the phrase here would be, ' In the highest sense there is no acquisition of a being.' As in Buddhism being cannot strictly be predicated of any thing, or of any god or animal or man, — each is really only becoming— the sense probably meant must be very nearly as I have ventured to render. 1 Utu-nibbatta; which the Sinhalese repeats. See the next dilemma on ' Karma-born, cause-born, and season-born/ 104 THE QUESTIONS AND PUZZLES IV, 7, 14. did the Blessed One proclaim to his disciples the way to the realisation of Nirvana. And yet you say that Nirvana is not the result of any cause ! ' ' No doubt, O king, the Blessed One gave hun- dreds of reasons for our entering on the way to the realisation of Nirvana. But he never told us of a cause out of which Nirvana could be said to be produced/
2And yet you say that Nirvana is not the result of any cause ! ' ' No doubt, O king, the Blessed One gave hun- dreds of reasons for our entering on the way to the realisation of Nirvana. But he never told us of a cause out of which Nirvana could be said to be produced/ 14. * Now in this, Nagasena, we have passed from darkness into greater darkness, [269] from a jungle into a denser jungle, from a thicket into a deeper thicket — inasmuch as you say there is a cause for the realisation of Nirvana, but no cause from which it can arise. If, Nagasena, there be a cause of the realisation of Nirvana, then we must expect to find a cause of the origin of Nirvana. Just, Nagasena, as because the son has a father, therefore we ought to expect that that father had a father — or because the pupil has a teacher, therefore we ought to expect that the teacher had a teacher — or because the plant came from a seed, therefore we ought to expect that the seed too had come from a seed 1 — so, Nagasena, if there be a reason for the realisation of Nirvana, we ought to expect that there is a reason too for its origin, — just as if we saw the top of a tree, or of a creeper, we should conclude that it had a middle part, and a root/ * Nirvana, O king, is unproduceable, and no cause for its origin has been declared/ * Come now, Nagasena, give me a reason for this. Convince me by argument, so that I may know how 1 Compare the argument based above, II, 3, 2, on this and similar series. IV, 7, 16. OF MILINDA THE KING. IO5 it is that while there is a cause that will bring about the realisation of Nirvana, there is no cause that will bring about Nirvana itself.' 1 5. ' Then, O king, give ear attentively, and listen well, and I will tell you what the reason is. Could a man, O king, by his ordinary power, go up from hence to the Himalaya, the king of mountains ?' ' Yes, Sir, he could/ ' But could a man, by his ordinary power, bring the Himalaya mountains here ?' ' Certainly not, Sir.' 4 Well ! therefore is it that while a cause for the realisation of Nirvana can be declared, the cause of its origin can not. And could a man, O king, by his ordinary power cross over the great ocean in a ship, and so go to the further shore of it ? ' ' Yes, Sir, he could/ ' But could a man [270] by his ordinary power bring the further shore of the ocean here ? ' * Certainly not, Sir/ ' Well ! so is it that while a cause for the realisa- tion of Nirvana can be declared, the cause of its origin can not. And why not ? Because Nirvana is not put together of any qualities.' 1 6. 'What, Sir; ! is it not put together ? ' ' No, O king. It is uncompounded, not made of anything. Of Nirv&zza, O king, it cannot be said that it has been produced, or not been produced, or that it can be produced 19 that it is past or future or present, that it is perceptible by the eye or the ear or the nose or the tongue, or by the sense of touch/ ' But if so, Nagasena, then you are only showing
31 The Sinhalese is here (p. 381) expanded. 106 THE QUESTIONS AND PUZZLES IV, 7, 17. us how Nirvana is a condition that does not exist 1. There can be no such thing as Nirvana.' ' Nirvana exists, O king. And it is perceptible to the mind. By means of his pure heart, refined and straight, free from the obstacles2, free from low cravings, that disciple of the Noble Ones who has fully attained can see Nirvana/ 1 7. * Then what, Sir, is Nirvana ? Such a Nirvana (I mean) as can be explained by similes3. Con- vince me by argument how far the fact of its exist- ence can be explained by similes/ * Is there such a thing, O king, as wind ? ' ' Yes, of course/ ' Show it me then, I pray you, O king — whether by its colour, or its form, whether as thin or thick, or short or long ! ' * But wind, Nagasena, cannot be pointed out in that way 4. It is not of such a nature that it can be taken into the hand or squeezed. But it exists all the same/ ' If you cant show me the wind, then there cant be such a thing/ ' But I know there is, Nagasena. That wind 1 Natthidhammaw nibbanam upadisatha. Compare the use of atthi-dhammaw nibbanaw, at p. 316 (of the Pali). I take the compound to mean either ' has the quality (or condition) of not existing/ or 'is a condition that is not/ And the latter is more in harmony with the analogous phrase atthisatta deva (p. 317 of the Pali) since that can only mean 'gods, which are beings that are.' 2 Lust, malice, pride, sloth, and doubt. 8 Hina/i-kumbur6 puts the stop, not after nibbanaw as Mr. Trenckner does, but after opammehi. 4 On the connotation of upadassayituw, see pp. 316, 347, of the Pali. IV, 7, 18. OF MILINDA THE KING. IO7 exists I am convinced 2, [271] though I cannot show it you.' ' Well ! just so, O king, does Nirvana exist, though it cannot be shown to you in colour or in form V ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to Nirvana.] [dilemma the sixty-sixth, modes of production.] 1 8. ' Venerable Nagasena, what are they who are said, in this connection, to be " Karma-born,,, and " cause-born," and " season-born " ? And what is it that is none of these ? ' ' All beings, O king, who are conscious, are Karma- born (spring into existence as the result of Karma). Fire, and all things growing out of seeds, are cause- born (the result of a pre-existing material cause). The earth, and the hills, water, and wind — all these are season-born (depend for their existence on reasons connected with weather). Space and Nir- va/za exist independently alike of Karma, and cause,
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 Va//a-loha, ' round metal.' I can only guess what this is. The Sinhalese has simply wa/aloha, which is equally unin- telligible. The word occurs again below (p. 331 of the Pali), and Hina/i-kumbure there renders it tce/i, which is a particular kind of brazen vessel. 3 Two kinds are mentioned, sa«a and bhang a. I don't know the difference between them. The Sinhalese has sana and bari- kalp6. 4 Three kinds of Phaseoli are mentioned, Varaka, Mugga, and Masa. 5 Paramatthena sattupaladdhi natthi. It is very curious IV, 7)13- 0F MILINDA THE KING. IO3 * Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the puzzle as to what is not in the world.] [dilemma the sixty-fifth. THINGS WITHOUT A CAUSE.] 13. 'Venerable Nagasena, there are found beings in the world who have come into existence through Karma, and others who are the result of a cause, and others produced by the seasons *. Tell me — is there any thing that does not fall under any one of these three heads ? ' ' There are two such things, O king. And what are the two ? Space, O king, and Nirvana/ ' Now do not spoil the word of the Conquerors, N&gasena, nor answer a question without knowing what you say V 'What, pray, is it I have said, O king, that you should address me thus ? ' ' Venerable N&gasena, that is right what you said in respect of space. But with hundreds of reasons that both here, and in the analogous phrase at III, 5, 6 (p. 71 of the Pali), Hina/i-kumbur6 should merely repeat the words in the text. Both of these curt summaries of the deepest Buddhist doc- trine were probably as ambiguous to him as they are to us. The literal translation of the phrase here would be, ' In the highest sense there is no acquisition of a being.' As in Buddhism being cannot strictly be predicated of any thing, or of any god or animal or man, — each is really only becoming— the sense probably meant must be very nearly as I have ventured to render. 1 Utu-nibbatta; which the Sinhalese repeats. See the next dilemma on ' Karma-born, cause-born, and season-born/ 104 THE QUESTIONS AND PUZZLES IV, 7, 14. did the Blessed One proclaim to his disciples the way to the realisation of Nirvana. And yet you say that Nirvana is not the result of any cause ! ' ' No doubt, O king, the Blessed One gave hun- dreds of reasons for our entering on the way to the realisation of Nirvana. But he never told us of a cause out of which Nirvana could be said to be produced/
2And yet you say that Nirvana is not the result of any cause ! ' ' No doubt, O king, the Blessed One gave hun- dreds of reasons for our entering on the way to the realisation of Nirvana. But he never told us of a cause out of which Nirvana could be said to be produced/ 14. * Now in this, Nagasena, we have passed from darkness into greater darkness, [269] from a jungle into a denser jungle, from a thicket into a deeper thicket — inasmuch as you say there is a cause for the realisation of Nirvana, but no cause from which it can arise. If, Nagasena, there be a cause of the realisation of Nirvana, then we must expect to find a cause of the origin of Nirvana. Just, Nagasena, as because the son has a father, therefore we ought to expect that that father had a father — or because the pupil has a teacher, therefore we ought to expect that the teacher had a teacher — or because the plant came from a seed, therefore we ought to expect that the seed too had come from a seed 1 — so, Nagasena, if there be a reason for the realisation of Nirvana, we ought to expect that there is a reason too for its origin, — just as if we saw the top of a tree, or of a creeper, we should conclude that it had a middle part, and a root/ * Nirvana, O king, is unproduceable, and no cause for its origin has been declared/ * Come now, Nagasena, give me a reason for this. Convince me by argument, so that I may know how 1 Compare the argument based above, II, 3, 2, on this and similar series. IV, 7, 16. OF MILINDA THE KING. IO5 it is that while there is a cause that will bring about the realisation of Nirvana, there is no cause that will bring about Nirvana itself.' 1 5. ' Then, O king, give ear attentively, and listen well, and I will tell you what the reason is. Could a man, O king, by his ordinary power, go up from hence to the Himalaya, the king of mountains ?' ' Yes, Sir, he could/ ' But could a man, by his ordinary power, bring the Himalaya mountains here ?' ' Certainly not, Sir.' 4 Well ! therefore is it that while a cause for the realisation of Nirvana can be declared, the cause of its origin can not. And could a man, O king, by his ordinary power cross over the great ocean in a ship, and so go to the further shore of it ? ' ' Yes, Sir, he could/ ' But could a man [270] by his ordinary power bring the further shore of the ocean here ? ' * Certainly not, Sir/ ' Well ! so is it that while a cause for the realisa- tion of Nirvana can be declared, the cause of its origin can not. And why not ? Because Nirvana is not put together of any qualities.' 1 6. 'What, Sir; ! is it not put together ? ' ' No, O king. It is uncompounded, not made of anything. Of Nirv&zza, O king, it cannot be said that it has been produced, or not been produced, or that it can be produced 19 that it is past or future or present, that it is perceptible by the eye or the ear or the nose or the tongue, or by the sense of touch/ ' But if so, Nagasena, then you are only showing
31 The Sinhalese is here (p. 381) expanded. 106 THE QUESTIONS AND PUZZLES IV, 7, 17. us how Nirvana is a condition that does not exist 1. There can be no such thing as Nirvana.' ' Nirvana exists, O king. And it is perceptible to the mind. By means of his pure heart, refined and straight, free from the obstacles2, free from low cravings, that disciple of the Noble Ones who has fully attained can see Nirvana/ 1 7. * Then what, Sir, is Nirvana ? Such a Nirvana (I mean) as can be explained by similes3. Con- vince me by argument how far the fact of its exist- ence can be explained by similes/ * Is there such a thing, O king, as wind ? ' ' Yes, of course/ ' Show it me then, I pray you, O king — whether by its colour, or its form, whether as thin or thick, or short or long ! ' * But wind, Nagasena, cannot be pointed out in that way 4. It is not of such a nature that it can be taken into the hand or squeezed. But it exists all the same/ ' If you cant show me the wind, then there cant be such a thing/ ' But I know there is, Nagasena. That wind 1 Natthidhammaw nibbanam upadisatha. Compare the use of atthi-dhammaw nibbanaw, at p. 316 (of the Pali). I take the compound to mean either ' has the quality (or condition) of not existing/ or 'is a condition that is not/ And the latter is more in harmony with the analogous phrase atthisatta deva (p. 317 of the Pali) since that can only mean 'gods, which are beings that are.' 2 Lust, malice, pride, sloth, and doubt. 8 Hina/i-kumbur6 puts the stop, not after nibbanaw as Mr. Trenckner does, but after opammehi. 4 On the connotation of upadassayituw, see pp. 316, 347, of the Pali. IV, 7, 18. OF MILINDA THE KING. IO7 exists I am convinced 2, [271] though I cannot show it you.' ' Well ! just so, O king, does Nirvana exist, though it cannot be shown to you in colour or in form V ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to Nirvana.] [dilemma the sixty-sixth, modes of production.] 1 8. ' Venerable Nagasena, what are they who are said, in this connection, to be " Karma-born,,, and " cause-born," and " season-born " ? And what is it that is none of these ? ' ' All beings, O king, who are conscious, are Karma- born (spring into existence as the result of Karma). Fire, and all things growing out of seeds, are cause- born (the result of a pre-existing material cause). The earth, and the hills, water, and wind — all these are season-born (depend for their existence on reasons connected with weather). Space and Nir- va/za exist independently alike of Karma, and cause,
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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